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doctrine includes both; as God, by one and the same science, knows
both Himself and His works. Still, it is speculative rather than
practical because it is more concerned with divine things than with
human acts; though it does treat even of these latter, inasmuch as man
is ordained by them to the perfect knowledge of God in which consists
eternal bliss. This is a sufficient answer to the Objections.
_______________________

FIFTH ARTICLE [I, Q. 1, Art. 5]

Whether Sacred Doctrine Is Nobler than Other Sciences?

Objection 1: It seems that sacred doctrine is not nobler than other
sciences; for the nobility of a science depends on the certitude it
establishes. But other sciences, the principles of which cannot be
doubted, seem to be more certain than sacred doctrine; for its
principles--namely, articles of faith--can be doubted. Therefore
other sciences seem to be nobler.

Objection 2: Further, it is the sign of a lower science to depend upon
a higher; as music depends on arithmetic. But sacred doctrine does in
a sense depend upon philosophical sciences; for Jerome observes, in
his Epistle to Magnus, that "the ancient doctors so enriched their
books with the ideas and phrases of the philosophers, that thou
knowest not what more to admire in them, their profane erudition or
their scriptural learning." Therefore sacred doctrine is inferior to
other sciences.

Contrary: Other sciences are called the handmaidens of this
one: "Wisdom sent her maids to invite to the tower" (Prov. 9:3).

Response: Since this science is partly speculative and partly
practical, it transcends all others speculative and practical. Now one
speculative science is said to be nobler than another, either by
reason of its greater certitude, or by reason of the higher worth of
its subject-matter. In both these respects this science surpasses
other speculative sciences; in point of greater certitude, because
other sciences derive their certitude from the natural light of human
reason, which can err; whereas this derives its certitude from the
light of divine knowledge, which cannot be misled: in point of the
higher worth of its subject-matter because this science treats chiefly
of those things which by their sublimity transcend human reason; while
other sciences consider only those things which are within reason's
grasp. Of the practical sciences, that one is nobler which is ordained
to a further purpose, as political science is nobler than military
science; for the good of the army is directed to the good of the
State. But the purpose of this science, in so far as it is practical,
is eternal bliss; to which as to an ultimate end the purposes of every
practical science are directed. Hence it is clear that from every
standpoint, it is nobler than other sciences.

Reply Objection 1: It may well happen that what is in itself the
more certain may seem to us the less certain on account of the
weakness of our intelligence, "which is dazzled by the clearest
objects of nature; as the owl is dazzled by the light of the sun"
(Metaph. ii, lect. i). Hence the fact that some happen to doubt about
articles of faith is not due to the uncertain nature of the truths,
but to the weakness of human intelligence; yet the slenderest
knowledge that may be obtained of the highest things is more desirable
than the most certain knowledge obtained of lesser things, as is said
in _de Animalibus_ xi.

Reply Objection 2: This science can in a sense depend upon the
philosophical sciences, not as though it stood in need of them, but
only in order to make its teaching clearer. For it accepts its
principles not from other sciences, but immediately from God, by
revelation. Therefore it does not depend upon other sciences as upon
the higher, but makes use of them as of the lesser, and as
handmaidens: even so the master sciences make use of the sciences that
supply their materials, as political of military science. That it thus
uses them is not due to its own defect or insufficiency, but to the
defect of our intelligence, which is more easily led by what is known
through natural reason (from which proceed the other sciences) to that
which is above reason, such as are the teachings of this science.
_______________________

SIXTH ARTICLE [I, Q. 1, Art. 6]

Whether This Doctrine Is the Same as Wisdom?

Objection 1: It seems that this doctrine is not the same as wisdom.
For no doctrine which borrows its principles is worthy of the name of
wisdom; seeing that the wise man directs, and is not directed (Metaph.
i). But this doctrine borrows its principles. Therefore this science
is not wisdom.

Objection 2: Further, it is a part of wisdom to prove the principles
of other sciences. Hence it is called the chief of sciences, as is
clear in Ethic. vi. But this doctrine does not prove the principles of
other sciences. Therefore it is not the same as wisdom.

Objection 3: Further, this doctrine is acquired by study, whereas
wisdom is acquired by God's inspiration; so that it is numbered among
the gifts of the Holy Spirit (Isa. 11:2). Therefore this doctrine is
not the same as wisdom.

Contrary: It is written (Deut. 4:6): "This is your wisdom and
understanding in the sight of nations."

Response: This doctrine is wisdom above all human wisdom; not

doctrine includes both; as God, by one and the same science, knows

both Himself and His works. Still, it is speculative rather than

practical because it is more concerned with divine things than with

human acts; though it does treat even of these latter, inasmuch as man

is ordained by them to the perfect knowledge of God in which consists

eternal bliss. This is a sufficient answer to the Objections.

_______________________

FIFTH ARTICLE [I, Q. 1, Art. 5]

Whether Sacred Doctrine Is Nobler than Other Sciences?

Objection 1: It seems that sacred doctrine is not nobler than other

sciences; for the nobility of a science depends on the certitude it

establishes. But other sciences, the principles of which cannot be

doubted, seem to be more certain than sacred doctrine; for its

principles--namely, articles of faith--can be doubted. Therefore

other sciences seem to be nobler.

Objection 2: Further, it is the sign of a lower science to depend upon

a higher; as music depends on arithmetic. But sacred doctrine does in

a sense depend upon philosophical sciences; for Jerome observes, in

his Epistle to Magnus, that "the ancient doctors so enriched their

books with the ideas and phrases of the philosophers, that thou

knowest not what more to admire in them, their profane erudition or

their scriptural learning." Therefore sacred doctrine is inferior to

other sciences.

Contrary: Other sciences are called the handmaidens of this

one: "Wisdom sent her maids to invite to the tower" (Prov. 9:3).

Response: Since this science is partly speculative and partly

practical, it transcends all others speculative and practical. Now one

speculative science is said to be nobler than another, either by

reason of its greater certitude, or by reason of the higher worth of

its subject-matter. In both these respects this science surpasses

other speculative sciences; in point of greater certitude, because

other sciences derive their certitude from the natural light of human

reason, which can err; whereas this derives its certitude from the

light of divine knowledge, which cannot be misled: in point of the

higher worth of its subject-matter because this science treats chiefly

of those things which by their sublimity transcend human reason; while

other sciences consider only those things which are within reason's

grasp. Of the practical sciences, that one is nobler which is ordained

to a further purpose, as political science is nobler than military

science; for the good of the army is directed to the good of the

State. But the purpose of this science, in so far as it is practical,

is eternal bliss; to which as to an ultimate end the purposes of every

practical science are directed. Hence it is clear that from every

standpoint, it is nobler than other sciences.

Reply Objection 1: It may well happen that what is in itself the

more certain may seem to us the less certain on account of the

weakness of our intelligence, "which is dazzled by the clearest

objects of nature; as the owl is dazzled by the light of the sun"

(Metaph. ii, lect. i). Hence the fact that some happen to doubt about

articles of faith is not due to the uncertain nature of the truths,

but to the weakness of human intelligence; yet the slenderest

knowledge that may be obtained of the highest things is more desirable

than the most certain knowledge obtained of lesser things, as is said

in _de Animalibus_ xi.

Reply Objection 2: This science can in a sense depend upon the

philosophical sciences, not as though it stood in need of them, but

only in order to make its teaching clearer. For it accepts its

principles not from other sciences, but immediately from God, by

revelation. Therefore it does not depend upon other sciences as upon

the higher, but makes use of them as of the lesser, and as

handmaidens: even so the master sciences make use of the sciences that

supply their materials, as political of military science. That it thus

uses them is not due to its own defect or insufficiency, but to the

defect of our intelligence, which is more easily led by what is known

through natural reason (from which proceed the other sciences) to that

which is above reason, such as are the teachings of this science.

_______________________

SIXTH ARTICLE [I, Q. 1, Art. 6]

Whether This Doctrine Is the Same as Wisdom?

Objection 1: It seems that this doctrine is not the same as wisdom.

For no doctrine which borrows its principles is worthy of the name of

wisdom; seeing that the wise man directs, and is not directed (Metaph.

i). But this doctrine borrows its principles. Therefore this science

is not wisdom.

Objection 2: Further, it is a part of wisdom to prove the principles

of other sciences. Hence it is called the chief of sciences, as is

clear in Ethic. vi. But this doctrine does not prove the principles of

other sciences. Therefore it is not the same as wisdom.

Objection 3: Further, this doctrine is acquired by study, whereas

wisdom is acquired by God's inspiration; so that it is numbered among

the gifts of the Holy Spirit (Isa. 11:2). Therefore this doctrine is

not the same as wisdom.

Contrary: It is written (Deut. 4:6): "This is your wisdom and

understanding in the sight of nations."

Response: This doctrine is wisdom above all human wisdom; not